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A56630 A commentary upon the first book of Moses, called Genesis by the Right Reverend Father in God, Symon, Lord Bishop of Ely. Patrick, Simon, 1626-1707. 1695 (1695) Wing P772; ESTC R1251 382,073 668

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and all his Brethren He first and they followed him But not content with this some of them adventure to tell us how many Years every one of them lived nay the very Month and Day of their Birth as may be seen in R. Bechai Reuben for instance they say was born the XIV Day of Cisleu and died when he was CXXV Years old c. And he was put in a Coffin in Egypt To be preserved in that Chest or Ark as the Hebrew word is commonly translated till they themselves went from thence Herodotus in the Book above-named Euterpe cap. 86 90. speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chests wherein dead Bodies were inclosed after their Embalming Which they laid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the House or Cell where these Chests were reposited reared against the Wall of it Whether Joseph's Coffin was put into such a common Repository or rather preserved in a place by it self we cannot determine But the Chaldee hath an odd Conceit as G. Schikkard observes in his Jus Regium p. 159. that it was kept in the River Nile Which arose perhaps from a mistake of the relation which that Author had met withal of the Place where they laid their Bodies Which were let down very deep Wells or Vaults some call them some of which were not far from the River Nile and so put into a Cave which was at the bottom of those Wells For so F. Vansleb and others who have gone to search for Mummies describe the Places where they lie And tell us they found some of the Coffins made of Wood not putrefied to this Day and others of Clothes pasted together forty times double which were as strong as Wood and not at all rotten The Reader cannot but observe That from the time of Joseph's advancement to the Government till the time of his death i. e. for LXXX Years there is no mention of the death of any King in Egypt For it was not Moses his Intention to write the History of that Kingdom or to give us the Series of their Kings But only to acquaint us with the Series of the Patriarchs and give some account of them from the Creation to his own time All other things must be learnt out of other Authors And according to Eusebius whom Jac. Capellus follows the first King of the XVIIIth Dynasty when the Egyptian History he makes account ceased to be fabulous was Amos Whose Dream Joseph interpreted and was by him preferred After he had reigned XXV Years he left the Kingdom to Chebros who reigned XIII Years Next to whom was Amenophis as much as to say a Servant of Noph i. e. Memphis who reigned XXI Years And then left the Kingdom to Mephres who held it XII Years To whom Josephus out of Manetho substitutes Amersis and says he reigned XXII Years And then succeeded Mephramuthosis who reigned XXVI Years In the beginning of whose time Joseph died The END of the Book of GENESIS Books Written by SYMON PATRICK D. D. now Lord Bishop of ELY and printed for Richard Chiswell THe Parable of the Pilgrim Written to a Friend The Sixth Edition 4 to 1681. Mensa Mystica Or a Discourse concerning the Sacrament of the Lord's Supper In which the Ends of its Institution are so manifested our Addresses to it so directed our Behaviour there and afterward so composed that we may not lose the Profits which are to be received by it With Prayers and Thansgivings inserted To which is annexed Aqua Genitalis A Discourse concerning Baptism In which is inserted a Discourse to persuade to a Confirmation of the Baptismal Vow 8 vo Jewish Hypocrisie A Caveat to the present Generation Wherein is shewn both the false and the true way to a Nations or Persons compleat Happiness from the Sickness and Recovery of the Jewish State To which is added a Discourse upon Micah 6.8 belonging to the same Matter 8 vo Divine Arithmetick A Sermon at the Funeral of Mr. Samuel Jacomb Minister of St. Mary Woolnoth-Church in Lombard-street London With an Account of his Life 8 vo An Exposition of the Ten Commandements 8 vo Heart's Ease Or a Remedy against all Troubles With a Consolatory Discourse particularly directed to those who have lost their Friends and Relations To which is added Two Papers printed in the time of the late Plague The Sixth Edition corrected 12 mo 1695. The Pillar and Ground of Truth A Treatise shewing that the Roman Church falsly claims to be That Church and the Pillar of That Truth men●ioned by St. Paul in 1 Tim. 3.15 4 to An Examination of Bellarmin's Second Note of the Church viz. ANTIQVITY 4 to An Examination of the Texts which Papists cite out of the Bible to prove the Supremacy of St. Peter and of the Pope over the whole Church In Two Parts 4 to A Private Prayer to be used in Difficult Times A Thanksgiving for our late Wonderful Deliverance A Prayer for Charity Peace and Unity chiefly to be used in Lent A Sermon preached upon St. Peter's Day printed with Enlargements 4 to A Sermon preached in St. James's Chappel before the Prince of Orange Jan. 20. 1688. on Isaiah 11.6 A Second Part of the Sermon before the Prince of Orange on the same Text. Preached in Covent-Garden A Sermon preached before the Queen in March 1688 9. on Coloss 3.15 A Sermon against Murmuring preached at Covent-Garden in Lent 1688 9. On 1 Cor. 10.10 A Sermon against Censuring paeached at Covent-Garden in Advent 1688. On 1 Cor. 4.10 A Fast-Sermon before the King and Q April 16. 1690. on Prov. 14.34 A Thanksgiving-Sermon before the Lords Nov. 26. 1691. for Reducing of Ireland and the King 's safe Return On Deut. 4.9 A Fast-Sermon before the Qeeen April 8. 1692. on Numb 10.9 A Commentary on the First Book of Moses called Genesis 4 to 1695. JAcobi Vsserii Historia Dogmatica Controvers inter Orthodoxos Pontificios de Scripturis Sacris Vernaculis 4to Tho. Pope-Blunt Censura Celebriorum Authorum sive tractatus in quo varia virorum Doctorum de Clariss cujusque saeculi Scriptoribus Judicia Traduntur Fol. Gul. Camdeni Illustrium Virorum ad Gul. Camdenum Epistolae 4to Anglia Sacra sive Collectio Historiarum Antiquitus Scriptarum de Archiepiscopis Episcopis Angliae à Prima Fidei Christianae susceptione ad Annum 1540. in Duobus voluminibus per Henricum Whartonum Fol. Dr. Peter Alix his Remarks on the Ecclesiastical Histories of the Ancient Churches of Piedmont and the Albigenses In Two Parts 4 to The Letters of Father Paul Author of the History of the Council of Trent 8 vo The Character of Q. Elizabeth and her Principal Ministers of State With an Account of Her Policies and Method of Government By Edm. Bohun Esq 8 vo Rushworth's Historical Collections The Third Part. In Two Volumes never before printed From the beginning of the Long Parliament 1640 to the end of the Year 1644. Wherein is a particular Account of the Rise and Progress of the Civil War to that Period Fol. 1692. A Discourse of the Pastoral Care By GILBERT Lord Bishop of Sarum His Four Discourses delivered to the Clergy of the Diocess of Sarum Concerning I. The Truth of the Christian Religion II. The Divinity and the Death of Christ III. The Infallibility and Authority of the Church IV. The Obligations to continue in the Communion of the Church 8 vo His Lent-Sermon before the Queen March 11. 1693 4. on 1 Cor. 1.16 A Sermon preached before the Queen at White-Hall Decemb. 10. 1693. on 1 John 5.4 By Sam. Freeman D. D. Dean of Peterborough His Sermon before the Lord-Mayor in Easter-Week 1694. on Mat. 25.46 An Impartial History of the Late Wars of Ireland from the beginning to the end In Two Parts Illustrated with Copper Sculptures describing the most Important Places of Action Written by George Storey an Eye-witness of the most Remarkable Passages 4 to A Discourse of the Government of the Thoughts By George Tully Sub-Dean of York 8 vo Memoirs of the most Reverend Thomas Cranmer Archbishop of Canterbury Wherein the History of the Church and the Reformation of it during the Primacy of the said Archbishop are greatly illustrated and many singular Matters relating thereunto now first published In Three Books Collected chiefly from Records Registers Authentick Letters and other Original Manuscripts By John Strype M. A. Fol. Origo Legum Or A Treatise of the Origin of Laws and their Obliging Power As also of their great Variety and why some Laws are immutable and some not but may suffer change or cease to be or be suspended or abrogated In Seven Books By George Dawson Fol. A Brief Discourse concerning the Lawfulness of Worshipping God by the Common-Prayer in Answer to a Book Intituled A Brief Discourse of the Vnlawfulness of Common-Prayer-Worship By John Williams D. D. 4 to A True Representation of the Absurd and Mischievous Principles of the Sect commonly known by the Name of the Muggletonians 4 to A Sermon concerning the Coelestial Body of a Christian after the Resurrection preached before the King and Queen at White-Hall April 8. 1694. being Easter-Day By Thomas Lord Bishop of Lincoln Dr. John Conaut's Sermons 8 vo Published by Dr. Williams The History of the Troubles and Trial of the most Reverend Father in God and Blessed Martyr William Laud Lord Arch-Bishop of Canterbury Wrote by himself during his imprisonment in the Tower To which is prefixed the Diary of his own Life faithfully and entirely published from the Original Copy And subjoyned a Supplement to the preceding History The Arch-Bishop's Last Will His Large Answer to the Lord SAY's Speech concerning the Liturgies His Annual Accounts of his Province delivered to the King And some other Things relating to the History Published by the Order of Arch-Bishop Sandcroft given before his Death to Henry Wharton his Chaplain Fol.
answerable to him every way fitted for him not only in likeness of Body but of Mind Disposition and Affection Which laid the Foundation of perpetual Familiarity and Friendship Or as the Author of Cether Schem Tobh mention'd by Hackspan interprets it She shall always be ready to observe and serve him For to stand before any one in the Hebrew Language signifies readiness to do what is desired See more on verse 25. Ver. 19. And out of the Ground the LORD God formed Or had formed I. 20 24. Every Beast of the Field c. The Ground here must be understood to comprehend the Water also out of which the Fowl were made And brought them unto ADAM It is commonly thought that this Name of Adam given to the first Man signifies as much as red Earth But Job Ludolphus hath made it far more probable that it imports Elegant or Beautiful See his Histor Aethiop L. I. cap. 15. n. 17 18. and his Commentaries upon that Chapter N. 107. How the Beasts and Birds were brought to him we are not told But it is likely by the Ministry of Angels who were perpetual Attendants upon the SCHECHINAH or Divine Majesty To see what he would call them To exercise and improve his Understanding And whatever Adam called c. God approved of it Ver. 20. And Adam gave Names c. Or though Adam gave Names to all Creatures yet among them all when they were brought before him there was not a fit Companion found for him It doth not follow from his giving Names that he knew the Nature of all those Creatures For the Names of them in Scripture which they who are of this Opinion generally suppose were the Names given by Adam are taken from their Voice their Colour their Magnitude or some such External difference and not from their Nature Therefore this imposing Names upon them denotes rather his Dominion than his Knowledge The Anonymus Author of the Chron. Excerpta before Joh. Antiochenus Malala says That Adam imposed Names upon all Creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Commandment of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but his own Name and his Wife 's were told him by an Angel of the Lord. Ver. 21. And the LORD God caused a deep sleep c. Whereby he was made less sensible of the Pain which otherwise he would have felt in the opening his Side if his Mind had not been wholly intent upon something else As it was in this Sleep which was accompanied with an Ecstasie so the LXX translate this Word and it is agreeable to what we read Job IV. 13. wherein was represented to his Mind both what was done to him and the Mystery of it as appears by verse 23 24. Vid. Epiphan Haeres XLVIII n. 4 5 6. And he took one of his Ribs Tho. Bartholinus a late famous Physician thinks it probable that Adam had XIII Ribs on each Side and that God took away one pair with the Musculous Parts that adhere to them and out of them made Eve For commonly Men have but XII Ribs though sometimes there have been found as Galen and Riolanus upon him testifie those who have had XIII and very rarely some who have had but XI As Bartholin himself observed in a lusty strong Man whom he dissected An. 1657 who had but XI on one Side and a small appearance of a XIIth on the other Histor Anatom Medic. Centur. V. cap. 1. It is fit here to be observed That God did not form Eve out of the Ground as he had done Adam but out of his Side That he might breed the greater Love between him and her as Parts of the same Whole Whereby he also effectually recommended Marriage to all Mankind as founded in Nature and as the re-union of Man and Woman It is likewise observable That there is no mention here of his breathing a Soul into her as into him For Moses only explains what was peculiar to Eve which was her being made out of his Side the rest is supposed in those Words verse 19. I will make him an help meet for him which the vulgar Latin rightly translates simile ei like unto him For so the Hebrew word Kenegdo is used by the Jewish Writers particularly by Benjamin in his Itinerary where speaking of the Jews at Germuda and naming several he says there were many more Kenegdem like unto them And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks denotes likeness and similitude as well as contrary Of which see Const L' Empereur Annot. in Benj. Tudel p. 138. The Woman therefore was in all things like him only he made out of the Earth she out of him That he might cleave to her with the dearest Love and Affection It was also said before this I. 27. That both Man and Woman were made in the likeness of God And closed up the Flesh in stead thereof Made the Flesh as firm as it was before Ver. 22. And the Rib c. made he Woman Which was as easie for the Divine Power to do as to make the Man himself out of the Earth And brought her to him Not merely by conducting her to the same place where he was but the Divine Majesty which now appeared to Eve presented and gave her to him to be his Wife God himself made the Espousals if I may so speak between them and joyned them together in Marriage Ver. 23. And Adam said c. Now indeed I have found what I could not see before among all God's Creatures another self Therefore she shall be called Woman c. Partake of my Name as she doth of my Nature For he called her Isscha as he was called Issch From whence Sepher Cosri and Abarbinel indeavour in a very long discourse to prove the Hebrew to be the Primitive Language And Abarbinel observes the Christians to be of the same Opinion quoting for a proof of it St. Austin's Book De Civitate Dei Ver. 24. Therefore shall a Man leave his Father and Mother and cleave to his Wife Cohabit with her rather than with his Parents if they cannot all dwell together and be joyned to her in the closest and most inseparable Affection As if they were but one Person and had but one Soul and one Body That 's the meaning of the next words And they shall be one Flesh Most intimately conjoyned in intire and inseparable Love Which arose from the singular Union of the Flesh of our first Parents one of them being taken out of the other From whence Maimonides and other Hebrew Doctors inferr all mixture with Beasts to be contrary to Nature who are neither one Flesh with us nor one with another For in this our Bodies as well as our Souls have a preheminence above theirs which were not made one Flesh after such a manner as Man and Woman were They hence also conclude all incestuous Marriages c. to be unlawful as may be seen in Mr. Selden De Jure N. G. Lib V. cap.
Sabaei in the furthermost parts of Arabia near the Persian and the Red-Sea there were also a People of that Name descended it is very probable from this Son of Jokshan in the very Entrance of Arabia Foelix as Strabo tells us Who says that they and the Nabataei were the very next People to Syria And were wont to make Excursions upon their Neighbours By which we may understand which otherwise could not be made out how the Sabaeans broke into Job's Country and carried away his Cattle For it is not credible they could come so far as from the Persian or Arabian Sea But from this Country there was an easie Passage through the Desarts of Arabia into the Land of Vz or Ausitis which lay upon the Borders of Euphrates See Bochart in his Phaleg L. IV. cap. 9. And Dedan There was one of this Name as I said before the Son of Rhegma Gen. X. 7. who gave Name to a City upon the Persian Sea now called Dadan But besides that there was an Inland City called Dedan in the Country of Idumaea mentioned by Jeremiah XXV 23. XLIX 8. whose Inhabitants are called Dedanim Isai XXI 13. And this Dedan here mentioned may well be thought to be the Founder of it as the same Bochart observes L. IV. cap. 6. And the Sons of Dedan were Ashurim and Letushim and Leummim If these were Heads of Nations or Families the memory of them is lost For it is a mistake of Cleodemus who mentions the first of these in Euseb Praepar Evang. L. IX c. 20. to derive the Assyrians from this Ashurim They having their Original from Ashur one of the Sons of Shem X. 22. Ver. 4. And the Sons of Midian Ephah The Name of Ephah the eldest Son of Midian continued a long time for these two are mentioned by Isaiah as near Neighbours LX. 6. And not only Josephus Eusebius and St. Hierom but the Nubiensian Geographer also tells us of a City called Madian in the Shoar of the Red-Sea Near to which was Ephah in the Province of Madian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epha or Hipha is the same with that Place the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ptolomy mentions both a Mountain and a Village of this Name on the same Shoar a little below Madiane which is the Madian here mentioned as Bochart observes in his Hierozoic P. I. L. 2. cap. 3. And Epher I can find no remainders of his Family unless it be among the Homeritae before-mentioned whose Metropolis was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which Theophilus sent by Constantius to convert that Country built a Church as Philostorgius relates L. III. Hist Eccles § 4. Which City is mentioned by many other Authors as Jacobus Gotofredus observes in his Dissertations upon Philostorgius Particularly by Arrianus in his Periplus of the Red-Sea where he calls the Metropolis of the Homeritae expresly by the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which one cannot well doubt came from this Epher And Hanoch In that part of Arabia Foelix where the Adranitae were seated there was a great trading Town called Cane as Ptolomy tells us and shows its distance from Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. VIII Pliny also mentions a Country in Arabia which he calls Regio Canauna which may be thought to have taken its Name from this Person and his Posterity And Abidah The Relicks of this Name remain if the two last Syllables as is usual be inverted in the People called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who lived in an Island called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which lay between Arabia and India and is by Authors said to belong sometimes to the one and sometimes to the other Philostorgius saith only they bear the Name of Indians in the place before-named where he saith Theophilus who was sent to convert the Homerites was born here But Pliny reckoning up the Tracts of Arabia places the Isle called Devadae which I take to be this over against the fore-named Region called Canauna L. VI. cap. 28. And Strabo as Gothofred observes Agatharcides and others call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Eldaah I know not where to find any Remains of this Name unless it be in the City Elana which might easily be formed from Eldaah by leaving out the Daleth and turning the Ain into Nun than which nothing more common which was seated in the Sinus Arabicus toward the East called by others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aelana from whence the Sinus it self was called Elanites and the People that lived in it Elanitae as Salmasius shows out of many Authors Exercit. in Solinum p. 482. Ver. 5. Gave all he had to Isaac As he designed long before XXIV 36. Ver. 6. Sons of his Concubines Which were Hagar and Keturah Who were Wives but of an inferior sort according to the manner of those Times and Countries Keturah is expresly called his Concubine 1 Chron. I. 32. as she is above verse 1. of this Chapter called his Wife Which R. Bechai in Mr. Selden cap. 3 de Successionibus thus explains She was his Concubine because of a servile Condition but his Wife because married with Covenants to provide for her and her Children though they were not to heir his Estate The Talmudists indeed do not perfectly agree in this matter For though they all agree and prove it evidently that they were real Wives yet some say they were made so only by Solemn Espousals without any Marriage Settlement in Writing as the principal Wives had Others think they had a Writing also but not with such Conditions as the principal Wives enjoyed Abarbinel hath an accurate Discourse about this which Buxtorf hath translated into his Book de Sponsalibus n. 17. And see also Mr. Selden L. V. de Jure N. G. cap. 7. p. 570 c. and G. Sckickard de Jure Regio cap. 3. p. 70. Gave gifts Some Portion of his Money or moveable Goods Or perhaps of both Which in all probability he gave to Ishmael as well as to these Sons though it be not mentioned Gen. XXI 14. because Moses here saith he gave Gifts to the Sons of his Concubines of which Hagar was one Into the East Country Into Arabia and the adjacent Countries as was said before For the Midianites are called the Children of the East in Judg. VI. 3 33. VII 12. VIII 10. Ver. 7. These are the Days of the Years of Abraham c. This is spoken by anticipation to finish the Story of Abraham for Esau and Jacob were born before he died And were now fifteen Years old For Isaac was but sixty Years old when they were born verse 26. and seventy five when Abraham died Who was an hundred Years old at Isaac's birth and lived to the Age of one hundred seventy and five Ver. 8. Abraham gave up the ghost Died of no Disease but old Age. In a good old Age. Without Pain or Sickness Full of Years The Hebrew hath only the word full We add
our Asses Ver. 19. They came near to the Steward c. They desired to speak with him before they entred into the House That they might set themselves right in his Opinion Ver. 20. We came at the first time to buy Food And we paid for it what was demanded Ver. 21. When we came to the Inn c. There we found that very Money to a Farthing in our Sack 's Mouth c. Ver. 22. We cannot tell who put our Money c. We are ignorant how it came there but suppose it was by some mistake And therefore have brought it again with new Money for another Purchase Ver. 23. Peace be to you Trouble not your selves about that Matter Your God and the God of your Fathers c. This Steward had learnt of Joseph the knowledge of the True God To whose Kindness he bids them ascribe this Event And he brought Simeon out unto them Unbound as free as themselves Ver. 24. Gave them Water Ordered Water to be brought as the Custom was to wash their Feet See XVIII 4. Ver. 26. Bowed themselves to the ground Here again was Joseph's Dream fulfilled See XLII 6. Ver. 28. Thy servant our Father c. Here they made a Reverence to him in the Name of their Father Whereby that part of the Dream XXXVII 9 10. which concerned him was also fulfilled And they speak likewise of him in an humble Style signifying his inferiority to Joseph Ver. 29. Saw his Brother Benjamin He had seen him before verse 16. but did not think fit to take notice of him at the first Or perhaps was then full of business when they presented themselves at their first appearance and had not leisure to speak with them till Dinner-time God be gracious unto thee my Son He blessed him as Superiors were wont to do those below them Whom they called their Sons with respect to themselves as Fathers of the Country Ver. 30. His Bowels did yern He felt a great commotion within himself which he was not able to keep from breaking out And therefore he made haste out of the Room where they were as if some other business called him away Ver. 31. Set on Bread Set the Dinner upon the Table Ver. 32. And they set on for him by himself c. There seems to have been three Tables One where he sat alone in State Another where his Brethren sat And a third where the great Men of Egypt were entertained For the Egyptians might not eat Bread with the Hebrews c. Because the Hebrews saith Jonathan did eat those Beasts which the Egyptians worshipped And to the same purpose writes Onkelos In which regard the Egyptians were as scrupulous to eat with a Grecian in after-times as now with an Hebrew So Bochart observes out of Athenaeus L. VII Deipnos where Anaxandrides a Comedian jeers the Egyptians for worshipping an Eel as a Great God whom we saith he think to be most excellent Meat And out of Herodotus who in his Euterpe cap. 41. saith no Egyptian Man or Woman would kiss the Mouth of a Greek nor make use of a Knife a Spit or a Pot belonging to them nor take a bit of Beef cut with a Greek's Knife See Bochart's Hierozoic P. I. Lib. II. cap. 53. And Dr. Spencer de Rit Hebr. p. 125. But though it appear by such Passages that in the time of Herodotus and other fore-named Writers several Animals were held so Sacred among the Egyptians that they would not eat them yet it may well be questioned whether it were so in the Days of Joseph For there is not the least sign of it in this Story much less of their worshipping such Creatures The worship of the famous Ox called Apis being a much later Invention as many learned Men have demonstrated And some of them having given probable Reasons that Joseph himself was the Person at first represented by that Figure under the Name of Ab i. e. Father of his Country See Ger. Vossius L. I. de Idol cap. 29. Therefore it is most likely that this Abhorrence is to be resolved only into the very different Manners of the Hebrews from the Egyptians Particularly at their Meals in the way of dressing their Meat or in their eating For we know some of the Jews themselves afterwards scrupled to eat with those who had unwashen Hands and several Nations have avoided such Familiarity with others merely on the account of their different Customs Of which the Egyptians were exceeding tenacious as Herodotus himself informs us particularly in their eating For he concludes his Discourse about their Feasts with this Observation in his Book before-mention'd cap. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Using their own Country Customs they receive no other And in the Ninety first Chapter of the same Book he saith that as they would use no Greek Customs so to speak all in a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Neither would they use the Customs of any other Men in the World whatsoever Nay one Part of Egypt differed extreamly from another For in the Theban Province they abstained from Sheep and sacrificed Goats but in the Mendesian quite contrary they abstained from Goats and sacrificed Sheep As he tells us in his Euterpe cap. 42. And the wisest of them were so nicely Superstitious that some of them thought it unlawful to eat of the Head of any living Creature others of the Shoulder-blade others of the Feet others of some like part So Sextus Empiricus tells us Lib. III. Pyrrh Hypot cap. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Upon which score I do not know but such kind of People might be so whimsical as to refuse to eat with one another Ver. 33. They sat before him For that was the Custom before the way of lying upon Beds was invented See XXVII 19. XXXVII 25. And the Men marvelled one at another That they should be so exactly disposed according to the order of their Birth And so kindly treated by one that had lately used them very roughly Ver. 34. And he took and sent messes c. Ordered those that waited to take and carry Messes from his own Table unto theirs For such was the ancient Custom for great Men to honour such as were in their Favour by sending Dishes to them which were first served up to themselves From whence they were called MISSA Messes things sent The ancient way of eating also is to be observed which was not like ours As appears by Plutarch in his Sympos Lib. II. Q. ult where he disputes which was the better Custom to eat out of one common Dish or every one to have a Dish to himself As the manner was in old time When all the Meat being set on the Table the Master of the Feast distributed to every one their Portion Benjamin's Mess was five times as much c. He had five Dishes to their one Which was intended as a peculiar Respect to him Or as others understand it there was five times as much